成唯識論述記 8.195

8.195

述曰：第三子門。自身八識一一自類前後相望能為幾緣？前第六識聚容作三緣，生後自第六識聚，即除因緣，現行相望故，有所緣緣據緣者說故。此中不除阿羅漢末後心等無間緣。據長時故，但說容故。餘之七識但有二緣，無因緣、所緣，皆非種子。又，不能自緣前念識聚故，唯緣現境故，此第一師即長途義。

The Commentary states: The third subsidiary topic: When the eight consciousnesses of one's own stream are viewed, each within its own category, in their preceding and succeeding moments, how many conditions can they serve as? A preceding cluster of the sixth consciousness may potentially serve as three conditions to generate a succeeding cluster of its own sixth consciousness: namely, excluding the cause-condition (hetu-pratyaya), because they are viewed as active manifestations (samudācāra) in relation to one another; and it possesses the objective condition because this is stated with reference to that which can cognize [the past]. Here, the equal-and-immediate condition (samanantara-pratyaya) of an arhat's final mind is not excluded, because this is stated in terms of an extended duration, which is why it only says 'potentially.' The remaining seven consciousnesses have only two conditions; lacking the cause-condition and objective condition, none of them are seeds. Furthermore, they cannot cognize the consciousness cluster of their own preceding moment, because they grasp only present cognitive objects. This is the first master's position, which represents the standard interpretation.